all happinesse promised nay we may invert the words with Hugo de sancto victore and say Quicquid ibi docetur esâ— veritas quicquid praecipitur bonitas quicquid promittitur felicitas All that is there taught is truth all that is there commanded is goodnesse all that is there promised is happinesse It is a wonderfull thing that all the particulars which the Canticles containe being taken from marriage are handled so sincerely that no blemish or spot can be found therein Therefore the Scriptures should be preacht read and heard with holy affections and should be reverently mentioned The â—ewes in their Synagogues will not touch the Bible with unwashed hands they kisse it as often as they open and shut it they sit not on that seat where it is laid and iâ— it fall on the ground they fast for a whole day The Turke writâ—s upon the outside of his Alcoran Let no man touch this Book but he that is pure I would none might meddle with ours Alcorâ—â— signifieth but the Scripture you need not be afraid of the word but such as indeed are what other men doe but think themselvâ—s 6. The Scripture is Perfect The perfection of the Scripture is considered 2 wayes 1. In respect of the matter or the Bookes in which the holy doctrine was written all which as many as were usefull to our salvation have been kept inviolable in the Church so that out of them one most perfect and absolute Canon of faith and life was made and this may be called the Integrity of the Scripture 2. In respect of the forme viz. of the sence or meaning of these Canonicall Books or of Divine truth comprehended in them which Books containe most fully and perfectly the whole truth necessary and sufficient for the salvation of the elect and therefore the Scriptures are to be esteemed a sole adequate totall and perfect measure and rule both of faith and manners and this is the sufficiency of the Scriptures which is attributed to it in a twofold respect 1. Absolutely in it selfe and that in a threefold consideration 1. Of the Principle for every principle whether of a thing or of knowledge ought to be the perfect since demonstration and true conclusions are not deduced from that which it imperfect therefore it is necessary that the holy Scripture being the first only immediate principle of all true doctrine should be most perfect 2. Of the Subject for it hath all Essentiall parts matter and forme and integrall Law and Gospell and is wholy perfect both 1. Absolutely because for the substance it eitheir expressely or Analogically containes the doctrine concerning Faith and Manners which is communicable and profitable for us to know which may be proved also by induction that all necessary opinions of Faith or precepts of life are to be found in the holy Scripture 2. Relatively because as it hath a perfection of the whole so of the parts in the whole that perfection is called essentiall this quantitative For all the Books are Sufficient with an essentiall perfection although integrally they have not a sufficiency of the whole but only their own yet so that at distinct times every part sufficed for their times but all the parts in the whole are but sufficient for us 3. In its effect and operation it makes men perfect 2 Tim 3. 16. 17. Rom. 15. 4. John 2. ult 5. 39. 2. As opposed to unwritten Traditions all which it excludes by its sufficiency but we doe not understand by Traditions generally a Doctrine delivered in Word and Writing but specially a Doctrine not written by Prophets or Apostles whether Dogmaticall Historicall or Ceremoniall for a perfect reason of the primary opinions belonging to Faith and Manners is delivered in Scripture and those things which are out of beside or against the Scripture doe not binde the Conscience 2. Historicall the Sayings and Deedes of Christ and the Apostles are perfectly contained in the Scriptures as many as suâ—fice us for our salvation John 20. 30 31. Those things which are delivered out of Scripture are to be esteemed mans writings 3. Ceremoniall or secondary opinions concerning Ecclesiasticall Rites and Customes are for Essentialls Substantials and Fundamâ—ntals generally contained in the Word of God The accidentals accessaries and circumstantials are free and mutable If Traditions agree with the Scripture they are confirmed by it if they oppose it they are disproved by it The perfection of the Scriptures is not First Infinite and unlimited that is an incommunicable property of God every thing which is from another as the efficiente ause is thereby limited both for the nature and qualities thereof Secondly we doe not understand such a perfection as containeth all and singular such things as at any time have beene by Divine inspiration revealed to holy men and by them delivered to the Church of what sort soever they were for all the Sermons of the Prophets of Christ and his Apostles are not set downe in so many words as they used in the speaking of them for of twelve Apostles seven wrote nothing which yet preached and did many things neither are all the deeds of Christ and his Apostles written for that is contradicted John 20. 30. 31 21. 25. but we meane onely a Relative perfection which for some certaine ends sake agreeth to the Scripture as to an instrument according to which it perfectly comprehendeth all things which have beene are or shall be necessary for the salvation of the Church Thirdly the severall Bookes of Scripture are indeed perfect for their own particular ends purposes uses for which they were intended of the Lord but yet not any one Booke is sufficient to the common end the whole Scripture is compleate in all the parts thereof one speaking of that which another doth wholy passe over in silence one clearely delivering what was intricate in another Paul speakes much of Justification and Predestination in the Epistle to the Romans nothing of the Eucharist or Resurrection Fourthly since God did reveale his will in writing those writings which by Divine hand and providence were extant in the Church were so sufficient for the Church in that Age that it needed not Tradition neither was it lawfull for any humane wight to adde thereto or take therefrom but when God did reveale more unto it the former onely was not then sufficient without the latter Fifthly the holy Scripture doth sufficiently containe and deliver all Doctrines which are necessary for us to eternall salvation both in respect of Faith and good works and most of these it delivereth to us expressely and in so many words and the rest by good and necessary consequence The Baptisme of Infants and the consubstantiality of the Father and of the Sonne are not in those words expressed in Scripture yet is the truth of both cleerely taught in Scripture and by evident proofe may thence be deduced that Article of Christs
there contained and the benefit and good that foloweth of it we receive upon tradition though the thing it selfe we receive not for tradition Of this sort is the Baptisme of Infants which may be named a Tradition because it is not expressely delivered in Scripture that the Apostles did Baptize Infants nor any expresse precept there found that they should so doe yet is not this so received by bare and naked tradition but that we finde the Scripture to deliver unto us the ground of it Bellarmine and Maldonate both doe confesse that the Baptisme of Infants may be proved by the Scripture and therefore Maldonate concludes nobis verò traditio non est Bellarmine * as Whitaker shewes contradicts himselfe for first he saith that the Baptisme of Infants is an unwritten tradition and after that the Catholicks can prove Baptisme of Infants from the Scriptures To this head we may referre the observation of the Lords day the precept whereof is not found in Scripture though the practise be And if for that cause any shall name it a Tradition we will not contend about the word if he grant withall that the example Apostolicall hath the force of a Law as implying a common equity concerning us no lesse then it did them If any man shall call the summary comprehension of the chief heads of Christian doctrine contained in the Creed commonly called the Apostles Creed a tradition we will not contend about it For although every part thereof be contained in Scripture yet the orderly connexion distinct explication of those principall Articles gathered into an Epitome wherein are implyed and whence are inferred all conclusions Theologicall is an Act humane not divine and in that sense may be called a Tradition But let it be noted withall that we admit it not to have that credit as now it hath to be the rule of faith for this is the priviledge of holy Scripture The Creed it selfe was gathered out of Scripture and is to be expounded by the Scripture therefore it is not given to be a perfect Canon of faith and manners By Tradition is noted 1. Whatsoever is delivered by men divinely inspired and immediately called whether it be by lively voyce or by writing 2. In speciall it notes the word of God committed to writing 1 Cor. 15. 3. 3. It signifies rites expressely contained in writing Act. 6. 14. 4. It betokens that which is not committed to writing but onely delivered by lively voyce of the Apostles 5. It signifieth that which is invented and delivered by men not immediately called In Scripture Tradition is taken 1. in good part for any rite or doctrine of God delivered to his Church either by word or writing whether it concern faith and good works or the externall government of the Church 2 Thess. 2. 15. 1 Cor. 11. 15. 23. 2. In ill part it noteth the vaine idle and unwarrantable inventions of men whether Doctrine or Rites Matthew 15. 3. Marke 7. 8 9. When the Fathers speake reverently of Traditions by the word Tradition either they understand the holy Scripture which also is a Tradition it is a Doctrine left unto us Or by Traditions they understand observations touching Ecclesiastill policy D. Moulin Reasons confirming the sufficiency of Scripture against Popish traditions 1. The whole Church is founded upon the Doctrine of the Prophets and Apostles which were not true if any doctrin was necessary to salvation not revealed by the Prophets and Apostles 2. The Prophets and Christ and his Apostles condemne Traditions Esay 29. 13. Mathew 15. 3. 6. Col. 2. 8. Therefore they are not to be received Christ opposeth the Commandement and Scriptures to Traditions therefore he condemnes Traditions not written If the Jewes might not adde to the Bookes of Moses then much lesse may wee adde to the Canon of Scripture so much increased since 3. Those things which proceede from the will of God onely can be made knowne to us no other way but by the Revelation of the Scripture all Articles of Faith and Precepts of Manners concerning substance of Religion proceede from the Will of God onely Mathew 16. 17. 1 Cor. 2. 9 10 11. Gal. 1. 8. As in this place the Apostle would have nothing received besides that which he Preached so 1 Cor. 4. 6. He will have nothing admitted above or more then that which is written See Act. 26. 22. John 20. ult whence it is manifest that all necessary things may be found in Scripture since full and perfect Faith ariseth from thence which eternall salvation followeth Bellarmin saith John speakes onely of the miracles of Christ that hee wrote not all because those sufficed to perswade the World that Christ was the Sonne of God Those words indeede in the 30 Verse are to be understood of Christs Miracles but those in the 31. Verse rather are to be generally interpreted for the History onely of the Miracles sufficeth not to obtaine Faith or Life The question betwixt the Papists and us is de ipsa doctrina tradita non de tradendi modo touching the substance of the Doctrine delivered not of the manner of delivering it and of Doctrine delivered as the Word of God not of Rites and Ceremonies They maintaine that there bee doctrinall Traditions or Traditions containing Articles of Faith and substantiall matters of Divine worship and Religion not found in the holy Scriptures viz. Purgatory Invocation of Saints Adoration of Images Papall Monarchy Bellarmin and before him Peresius distinguisheth Traditions both from the authours and the matter From the Authours into Divine Apostolicall and Ecclesiasticall From the matter into those which are concerning Faith and concerning Manners into perpetuall and temporall universall and particular necessary and free Divine Traditions that is Doctrines of Faith and of the worship and service of God any of which we deny to be but what are comprised in the written Word of God Apostolike Traditions say they are such Ordinances as the Apostles prescribed for ceremony and usage in the Church as the observation of the memoriall of the Nativity Death and Resurrection of Christ the alteration of the seventh day from the Jewes Sabbath to the day of Christs Resurrection Ecclesiasticall ancient Customes which by degrees through the Peoples consent obtained the force of a Law Traditions concerning Faith as the perpetuall Virginity of Mary the Mother of Christ and that there are onely foure Gospels of Manners as the signe of the Crosse made in the forehead Fasts and Feastings to be observed on cetaine dayes Perpetuall which are to bee kept to the end of the World Temporall for a certaine time as the observation of certaine legall Ceremonies even to the â—ull publishing of the Gospell Universall Traditions which are delivered to the whole Church to be kept as the observation of Easter Whitsontide and other great Feasts Particular which is delivered to one or more Churches as in the
the Gospell doth declare evidently that he taught nothing but that which is contained in Scripture seeing the Apostle defineth the Gospell which he preached to be that which is contained in the Scriptures Fifthly That the Thessalonians had some part of Christian doctrine delivered by word of mouth that is by the Apostles preaching at such time as he did write unto them and some part by his Epistles the Text enforceth us to grant But that the Church at this day or ever since the Testament was written had any Tradition by word of mouth necessary to salvation which was not contained in the Old and New Testament we will never grant The Papists doe commonly abuse the name of Tradition which signiâ—ieth properly a delivery or a thing delivered for such a matter as is delivered onely by word of mouth and so received from hand to hand that is never put in writing but hath his credit without the Holy Scripture of God as the Jewes had their Cabala and the Scribes and the Pharisees their Traditions besides the Law of God For the justifying of our translation it is true that we alter according to the circumstances of the place especially considering that the word Tradition which of it selfe is indifferent as well to that which is written as to that which is not written hath been of us and them appropriated to note forth onely unwritten constitutions therefore we must needs avoide in such places as this the word Traditions though our last translation useth it where the simple might be deceived to thinke that the Holy Ghost did over commend any such to the Church which he would not have committed to writing in the holy Scriptures and in stead of the word so commonly taken although it doe not necessarily signifie any such matter we doe use such words as doe truly expresse the Apostles meaning and the Greeke word doth also signifie therefore we use these words Ordinances or Instructions Institutions or the doctrine delivered all which being of one or neere sence the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie and the same doth Tradition signifie if it be rightly understood Ob. 1 Tim. 6. 20. O Timothy keep that which is committed to thy trust By the name of pledge saith Bellarmine not the Scripture but the treasure of unwritten doctrine is understood Depositum say the Rhemisis is the whole doctrine of Christianity being taught by the Apostles and delivered their successors Sol. Though other learned men interprete this pledge or gage to be the gift of the holy Ghost yet we willingly acknowledge that it is to be understood of the doctrine of Christianity as that which hath best ground both by circumstance of this and conferrence of other places Whence we inferre that the doctrine of truth is not the Churches dâ—crees but the Lords given to the Church to keepe onely wherewith the title of a pledge cannot stand unlesse one may lay to pledge a thing in his own hands since in Popery the Church her selfe maketh the doctrine which her selfe taketh to pledge Herein they handle it like a pledge that they lock it up fast where the people of God for whose use it is given to be kept cannot come unto it What had become of the Law of God if others had not been more faithfull keepers of it then the Priests to whom the principall Copy thereof written with the singer of God himselfe was committed There are some points of faith not contained in Scripture neither in the Old nor New Testament therefore it is not perfect In the old Testament no doubt but the females had some remedy whereby they might be purged from originall sin as well as the males circumcision was instituted only for the males the Scripture mentions not what was instituted for the females In the new Testament the perpetuall virginity of Mary the mother of Christ. Two things are considered in circumcision 1. Signum 2. Res signata or the end and use of the signe Sol. The thing signified or efficacie of the outward signe of circumcision was common both to Males and Females the very institution of circumcision teacheth that for it was a signe of the Covenant the Covenant belonged to all which were of the seed of Abraham if they renounced it not Although there were no decision of the other point out of the Scripture yet would it not thence â—ollow which the Jesuits pretend that some necessary point of Christianity wanted the ground of holy Scripture it being sufficient for us to know that she was a Virgin when our Saviour Christ was borne of her as the Prophets did foretell Yet as Chamier saith well we beleeve that she continued a Virgin all her life time for in those things saith he which are not properly de fide we hold the authority of the Church is great if it contradict not Scripture or produce no other absurdity Vide Riveti Apologiam pro virgine Maria l. 1. c. 15. Helvidius would gather from those words 1 Matth. 25. untill and first borne that Mary after had Children by her husband The word till doth not import so much See Gen. 8. 7. and 28. 15. 1 Sam. 15. 35. 2 Sam. 6. 23. Matth. 28. 20. He is called the first borne in Scripture which first opens the wombe whether other follow or no. 7. The Scripture is plaine and Perspicuous The Perspicuity of the Scripture is a cleare and evident manifestation of the truth delivered in it It is Perspicuous both in respect of it selfe and us 1. In respect of it selfe as appeares 1. In the things delivered which although they seeme obscure for their Maâ—esty and dignity yet they carry the light of truth before them therefore the Scripture is frequently termed a light Psal. 19. 8. and 119. 105. Deut. 30. 11. Prov. 6. 2. 2 Pet. 1. 19. 2 Cor. 4. 3. 4. 6. the Scripture is a most bright light There are 2 things in Gods revealed will verbum rei the word and res verbi the mystery The Scriptures are hard if we looke to the mystery but not if wee looke to the word as for example the Scripture teacheth that there is one God in three persons the words are plaine and easie every man understands them but the mystery contained in those words passeth the reach of man we may well discerne these things to be so though we cannot fully conceive how these should be so 2. In the manner of delivering or kind of stile which is fitted to the things and persons shewing the greatest simplicity both in words either proper or figurative and in the cleare sence and mosâ— perspicuous propriety of signification viz. that one which is called literall and Grammaticall 2. In respect of us because the Scripture is to us the principle meanes and inâ—â—rument of faith every Principle ought to be by it selfe and in its own nature knowne and most Intelligible and there being 3 degrees of
time of Austin fasting on the Sabbath day which was kept only at Rome Necessary Traditions which are delivered in the forme of a Precept that Easter is to bee celebrated on the Lords Day Free which are delivered in the forme of counsell as sprinkling of holy water Objection The Scripture it not perfect with a perfection of parts because many parts are either defective or excessive 1. Some labour wiâ—h a defect as Genesis 11. 12. a person is omitted in the Genealogy of Cainaan which was the Sonne of Aphâ—xad but it is reckoned in Luke in Christs Genealogy not in the old Testament therefore there is a defect Sol. Luke reckons it according to the vulgar opinion of the Jewes Junius in his paralels would have the fault to be in the Septuagint whom Luke followed not approving of their errour but yeelding to the time least the Gospell otherwise should have beene prejudicâ—d but Bezas opinion is rather to be approved of that this word is inserted from the Ignorance of those who undertooke to correct this Text according to the translation of the Seventy Interpreters For in an Ancient manuscript which Beza followed this word Cainaan was not to be found therefore he omitted it in his translation and so hath our great English Bible Ob. There is something found in the Scripture against the Commandement of God Deut. 4. 2. therefore there is excesse as well as defect for many Bookes which we beleeve to be Canonicall are added Sol. He doth not forbid adding by Gods Command but from the will of man for God himselfe added afterward The Papists arguments for Traditions answered Ob. Bellarmine saith Religion was preserved for 2000 yeares from Adam to Moses onely by Tradition therefore the Scripture is not simply necessary Sol. By the like reason I might argue that Religion was long preserved not onely without the Pope of Rome but also without Baptisme and the Lords Supper with the like institutions therefore they are not simply necessary yet none of ours hold the Scriptures simply necessary Secondly it is false that Religion was preserved all that while by ordinary Tradition onely for the living voyce of God sounded most perpetually in the Church and the doctrine of Religion was conveighed successivly from the Father to the Sonne which living voyce of God by little and little ceasing writing afterward succeeded and hath the same necessity now which Gods living voyce had before Ob. Whatsoever things are commended from Scripture are necessary but so are Traditions ergo they are necessary Joh 16. 12. I have yet many things to say unto you but ye cannot beare them now therefore say they the Lord spake many things which are not written Sol. 1. He saith not that he had many things to tell them which he had not taught them before but which they were not now so well capable of for it appeareth that he taught them that which they understood not and therefore they needed to be further taught of them by the holy Ghost which should not teach them any new thing that Christ had not taught but onely make them understand that which they had beene taught of our Saviour Christ. 2. If the holy Ghost did teach them any thing which our Saviour Christ had not before spoke unto them of yet that makes nothing for Traditions seeing that which the holy spirit taught them he taught them out of the Scriptures 3. If the holy Ghost should have taught the Apostles some things which neither Christ had told them of nor the Scriptures had taught them yet this is rather against the Papists For that which the holy Ghost taught them they undoubtedly left in record unto the Church as being faithfull Stewards and revealing the whole Counsell of God unto the people 4. It hath been the practise of Hereticks as Austine affirmeth at all times to cover their dreames and phantasies with this sentence of our Saviour Christ. Lastly if it be asked what were those grave and great mysteries which the Apostles could not for their rudenesse beare they are forsooth Oyle and Spittle in Baptisme Candles light at noone dayes which was not in the darker time of the Law Baptizing of Bels and such like gue-gaws as the grossest and carnallest men are fittest to receive Ob. 2 Thess. 2. 15. Therefore Brethren stand fast and hold the Traditions which ye have been taught whether by word or our Epistle From these words say our Adversaries it appeares that all things were not written nullum Papistae in Scripturis locum probabiliorem inveniunt saith Whitaker The Hereticks say the Rhemists on this place purposely guilefully and of ill conscience refraine in their translations from the Ecclesiasticall and most usuall word Tradition evermore when it is taken in good part though it expresse most exactly the signification of the Greeke word but when it â—oundeth in their fond fantasie againâ—â— the Traditions of the Church as indeed in true sense it never doth there they use it most gladly Here therefore and in the like plâ—ces that the reader may not so easily like of Traditions unwritten here commended by the Apostle they translate 〈◊〉 â—onstitutions Ordinances and what they can invent else to hide the truth from the Rimple or unwarry Reader whose translations have none other end but to be guile such by art and conveighance Thus farre the Rhemists Paul taught the Thessalonians some things by word of mouth which he taught them not in his two Epistles which he wrote unto them therefore he taught some doctrines which he wrote not as if that Paul wrote no more Epistles then these two whereby that which he taught not them in writing unto them he taught them by writing unto others Secondly how followeth this argument Paul wrote not all the doctrines of God unto the Thessalonians therefore they are not all written in the Propheticall and Evangelicall writings whereas it is plainly testified that the Old Testament containeth a perfect rule of the doctrine of salvation the new being written for a Declaration of the fulfilling and further clearing of that in the Old Testament Thirdly it appeareth manifestly in the Acts what was the summe of that which Paul taught the Thessalonians by word of mouth For there it is witnessed that Paul taught out of the Scriptures that it behoved Christ to suffer and rise againe from the dead and that Jesus was Christ this teaching then by word is there limited to the Scriptures of the Law and Prophets Neither ought it to seeme strange that this was the summe of all which the Apostle taught at Thessalonica where he tarried so small a while when amongst the Corinthians where he remained longest of any place and consequently taught most he sheweth that he taught nothing but Christ and him crucified Fourthly the Apostle himself in this very place calling verse 14. whatsoever he taught by word or wrote by the name of
of Ales is called Doctor Irrefragabilis Thomas Aquinas after him Doctor Angelicus John Scot the last Doctor Subtilis Yet a learned Doctor of our owne saith of the Schoolmen Scholastici vel hoc nomine non tanti sunt à nobis faciendi quia in Justificationis articulo vix quicquam tradiderunt solidi The Papists themselves note twenty Articles in which their great Master Lombard erred so that that is ascribed to them hic magister non tenetur But now Paul the great Doctor of the Gentiles of whom Chrysostome writes severall Homilies is indeed an Angelicall Subtill Irrefragable Doctor Austin desired three things to have seen Christ in the flesh Rome in its glory and to have heard Paul preach What he speakes is true as Gospell and we can not apply to him what the Papists doe frequently to Peter Lumbard hic magister non tenetur We may exercise our judgement upon the writings of men there being few that write much and contradict not themselves but we must believe the Divinely inspired Writings There is a Booke in the Law called Liber Judiciarius or Doomesday-Booke because as Matthew Paris saith it spared no man but judged all men indifferently as the Lord in that great day will doe The Bible is the true Liber judiciarius or Doomesday Booke The word that I have spoken the same shall judge him in the last day I shall now in a few words discover the usefulnesse of this threefold Treatise Having been in these times of spoile unhappily plundered of my Bookes and Manuscripts which I esteemed as a precious treasure recovering this twice with some others I did resolve for preventing any future dammages in that kind to transcribe it faire for the Presse which was the worke of a whole yeere I know first the subject is very necessary for all Christians to search into and I have perused all the best writers I could find that I might handle it fully common-place wise according to the excellency of the Theme I have made use also of some Manuscrips of three worthy men now with God whose memory I shall ever honour for the compleating of the worke I have gleaned a few observations from some of the worthy Lecturers in Westminster from M. Ley of Budworth in his Lectures in the City and from divers others of the Assembly in their printed Sermons This worke I conceive may be beneficiall for these purposes Chiefly for setling and establishing of Christians in some maine principles of Divinity viz. that there is a God against the Atheists of these times that the Scripture is the Word of God against the Anti-Scripturists that Christ is God against all Arrians Socinians and other Heretickes ejusdem farinae vel potius furfuris that the so 〈◊〉 of man is immortall against such who in these daiâ—â— deny the same 2. For enabling a Christian to all dâ—â—ties prayer meditation holy conference catechizing his family For example suppose a Christian desire to instruct his family in the principles of Religion and would make use of M. Bals Catechisme for that purpose for I know not a better yet extant he may by the helpe of this worke open the heads of Religion from the beginning of that Booke to the Fall of man I would there were the like out on the whole body of Divinity But lest I trangresse the bounds of an Epistle I commend the worke to Gods blessing and desire thy benigne interpretation of my labours still resting Thy faithfull friend and hearty wel-wisher EDWARD LEIGH PROLEGOMENA HEBR. 6. 1. THe Apostle chides the Hebrews in the former Chapter for their ignorance and uncapablenesse of Divine mysteries from v. 11. to the end He tels them they were dull of hearing and that their ignorance was affected they might for their time and means have been teachers and yet now they must be taught and which is strange the very principles of the word of God Here in the beginning of this Chapter he earnestly exhorts them to encrease both in knowledge and obedience Leaving The Apostle alludes to men running a race they leave one place and goe on forward we must leave the principles of Religion that is not sticke there but passe on to a greater perfection The Apostle hath reference to the Schooles of the Jewes where hee was trained up there were two sorts of Schollers 1. Punies or petties 2. Proficients Perfectists Six principles are named as so many heads and common places of the ancient Catechisme not but that there were many other neâ—â—â—â—ary principles yet they might be reduced to 〈◊〉 â— Two maine duties that is 1. the doctrine of repentance from dead workes that every man is dead in sinne by nature and therefore had need to repent 2 The doctrine of faith in God 2 Two meanes 1 The doctrine of Baptismes by which in the plurall number he meanes both the Sacraments and also the inward Baptisme of Christ and that outward baptisme of John that is to say of the Minister though some refer it to the set times of Baptisme 2 The imposition or laying on of hands that is by a trope or borrowed speech the ministery of the Church upon the which hands were laid not the Sacrament of Confirmation as a Lapide expounds it 3 Two benefits Resurrection of the dead that the same numericall body shall rise againe and eternall judgement so called metonymically because in that judgement sentence shall be given concerning their eternall state either in weale or woe Not laying againe the foundation Three things are required in a foundation 1 That it be the first thing in the building 2 That it beare up all the other parts of the building 3 That it be firme and immoveable Simply and absolutely in respect of all times persons and things Christ onely is the foundation upon which the spirituall building of the Church is raised The first principles of heavenly doctrine are named here a foundation because they are the first things which are knowne before which nothing can be known and because upon the knowledge of these things all other parts of heavenly knowledge doe depend The Apostles are also the foundation of the Church Ephes. 2. 20. Rev. 21. 14. in three respects 1 Because they were the first which founded Churches and converted unbelievers to the faith 2 Because their doctrine which they received immediately from God by most undoubted revelation without mixture of errour or danger of being deceived is the rule of faith to all after-commers 3 Because they were Heads Guides and Pastors of the whole universall Church The Proposition or Observation which ariseth from these words thus opened may be this The Principles and Foundations of Christian Religion must be well laid Or thus Catechizing and instructing of the people in the principles of Religion is a necessary duty to be used The Apostle illustrates this by a comparison first from Schooles secondly from building the foundation
Ghost is the maker preserver and governour of all things by his wisdome power justice providence Concerning man 1 That he was made by God of a visible body and an immortall and spirituall soule both so perfect and good in their kindsâ— that he was perfectly able to have attained eternall life for himselfe which was provided as a reward of his obedience 2 That being thus made he yeelded to the temptations of the Devill and did voluntarily sinne against God in eating of the Tree forbidden and so became a child of wrath and heire of cursing an enemy to God and slave to the devill utterly unable to escape eternall death which was provided as a recompence of his disobedience 3 That he doth propagate this his sinfulnesse and misery to all his posterity Concerning Christ. 1 That he is perfect God and perfect man the second Person in the Trinity who tooke the nature of man from the Virgin Mary and united it to himselfe in one personall subsistence by an incomprehensible union 2 That in mans nature he did die and suffer in his life and death sufficient to satisfie Gods justice which man had offended and to deserve for mankind remission of sinnes and life everlasting and that in the same nature he rose againe from the dead and shall also raise up all men to receive judgement from him at the last day according to their deeds 3 That he is the onely sufficient and perfect Redeemer and no other merit must be added unto this either in whole or part Lastly concerning the meanes of applying the Redeemer they are three 1 That all men shall not be saved by Christ but onely those that are brought to such a sight and feeling of their owne sinfulnesse and misery that with sorrow of heart they doe bewaile their sinnes and renouncing all merits of their owne or any creature cast themselves upon the mercy of God and the onely merits of Jesus Christ which to doe is to repent and believe and in this hope live holily all the remainder of their life 2 That no man is able thus to see his sinnes by his owne power renounce himselfe and rest upon Christ but God must worke it in whom he pleaseth by the cooperation of his Spirit regenerating and renewing them 3 That for the working of this faith and repentance and direction of them in a holy life he hath left in writing by the Prophets and Apostles infallibly guided to all truth by his Spirit all things necessary to be done or believed to salvation and hath continued these writings to his people in all ages Observe those places Acts 15. 11. 1 Tim. 1. 15. Let a man hold this that there was nothing but death in the world till Christ came and that he is come to save horrible sinners John 17. 3. Secondly there is a practicall place Titus 3. 8. Let us 1. See our selves dead without Christ and wholy trust in him 2. Let us be exemplary in our lives and conversations There are other Fundamentals which are onely comparatively necessary that is expected from one man which is not expected from another and more from those that live in the Church Have these six principles of the Apostle not onely in your heads but hearts 1. That a man is dead in himselfe 2. That his remedy lies out of himselfe 3. Know the doctrine of the Sacraments 4. The Word of God 5. Have some apprehension of the life to come 1. That there is a passage from death to life 2. That there is a fixed and irrevokable estate after this life Hold the doctrine of faith so that Christ may live in you and you be delivered up into that forme of doctrine lay hold on life eternall Secondly there are some particular principles There is a naturall light and supernaturall The light of nature teacheth some principles That you must doe as you would be done by that no man hates his owne flesh that one must provide for his family that there is a God and one God that he is to be honoured and reverenced above all 2. Supernaturall Let all our actions be done 1. in love 2. in humility 3. in faith 4. in God this the Gospell teacheth Shew your selves Christians in power go beyond the Heathen in practising the good rules of nature 1. Be carefull to make a wise choice of principles one false principle admitted will let in many errors and erroneous principles will lead men into erroneous practises 2. Labour to act your principles if you captivate the light God wil put it out 3. Be sure you worke according to your principles we pitty another in an errour when he follows his principles Here is an apology for those teachers which tread in Pauls steps are carefull to lay the foundation well It was the observation of our most judicious King JAMES That the cause why so many fell to Popery and other errours was their ungroundednesse in points of Catechisme How many wanton opinions are broached in these daies I wish I might not justly call them Fundamentall errours Some deny the Scriptures some the Divinity of Christ some the immortality of the soule Errours are either contra against the foundation which subvert the Foundation as that of the Papists who deny the al-sufficiency of Christs once suffering 2. Circa about the foundation which pervert the Foundation as the Lutherans opinion of the ubiquity of Christs body 3. Citra meerly without these divert the foundation as in the controversies of Church-government whether it be Sociall or Solitary this strikes not at the Foundation Laurentius saith the Apostle 1 Cor. 3. 11 12 13 14 15. speakes not of Hereticall Teachers and those which erre in fundamentals but of those which erre in lighter matters because he saith of both that they build upon one and the same Foundation Christ. We should contend for a known Fundamentall necessary truth Jude 3. the common faith not every opinion entertained on probable grounds It is a great question in Divinity An Magistratui Christiano liceat capitales poenas de haereticis sumere Whether Heretickes are to be punished by the Christian Magistrate with death The Papists say Haeretici qua Haeretici comburendi That Hereticks for Heresie sake though they doe not trouble the State ought to be put to death Luther doth not approve of the capitall punishment of Heretickes especially for the pernicious sequell of it among the Papists against the Protestants He thinkes it better that they be banished The present Lutherans hold the same almost concerning that question Meisner doth distinguish between haereticus simplex and haereticus seditiosus ac blasphemus these last he saith may be punished with capitall punishments The Socinians being themselves the worst of Hereticks would have no outward forcible restraining of any errour though never so grosse and pernicious For the Protestants heare what Zanchy saith Omnes fere ex nostratibus hujus sunt sentenâ—iae quod haâ—retici sint
Arts and Sciences but they could not learne of them the knowledge of the true God they themselves being ignorant and grosse Idolaters Neither could they erre in that which they delivered for by them the Spirit of Christ and Christ himselfe did speake 1 Pet. 1. 11. 2 Pet. 1. 21. Acts 28. 25. 2 Cor. 13 3. In thâ—ir owne judgement the most holy did erre as 1 San 16. 1 and Nathan 2 Sam. 6. which errour is truly related in the Scripture but when they spake according to the guidance of the Spirit which did ever assist them in the penning of the Scripture they could not erre I have learned saith Austin to Jerome to give this honour onely to the Canonicall bookes firmely to believe that no authour of them erred in writing from all others he expected proofe from Scripture or reason 12. The wonderfull consent singular harmony and agreement of the Scriptures shewes that they came not from men but from God John 5. 46. each part sweetly agreeth with it selfe and with another and with the whole Acts 26. 22. 11. 17. Luke 24 27. John 5. 46. Matth. 4. 4. what was foretold in the old is fulfilled in the new Testament If there seem any contrariety either in numbring of yeeres circumstance of time and place or point of doctrine the fault is in our apprehension and ignorance not in the thing it selfe and by a right interpretation may easily be cleared See Dr. Willet on Gen. 24. 38. These considerations strengthen this argument 1. The length of time in which this writing continued from Moses untill John to whom was shewed the last authenticall revelation which prevents all conceits of forgery since they were not written in one nor yet in many ages 2. The multitude of books that were written and of writers that were imployed in the service 3. That difference of place in which they were written which hinders the writers conferring together Two other arguments may evince this truth that the Scriptures were from God 1. Miracles both of 1. Confirmation which the Lord shewed by Moses Exod. 19. 16. 24. 18. 34. 29. the Prophets 1 Kings 7. 24. Christ himselfe and the Apostles for the confirmation of their doctrine such as the devill was not able to resemble in shew The raising of the dead the standing still or going backe of the Sunne the dividing of the Sea and the Rivers the making of the barren fruitfull My works testifie of me saith Christ and believe the workes which I doe if you will not believe me 2. Preservation of the bookes of the Scripture 〈◊〉 the fury of many wicked Tyrants which sought to suppresse and extinguish them but could not As God caused it to be written for the good of his people so by divine providence he hath preserved the same whole and entire Here we have three arguments in one 1. The hatred of the Devill and his wicked instruments against the Scripture more then any other booke Antiochus burnt it and made a Law that whosoever had this booke should die the death yet secondly it was preserved maugre his fury and the rage of Dioclesian Julian and other evill Tyrants Thirdly the miserable end of Julian Antiochus Epiphanes Herod Nero Domitian and Dioclesian and other persecutors of this doctrine The bookes of Salomon which he wrote of naturall philosophy and other knowledge the profitablest bookes that ever were the Canon excepted are perished but those alone which pertaine to godlinesse have been safely kept to posterity which is the rather to be observed since many more in the world affect the knowledge of naturall things then godlinesse and yet though carefull of keeping them they have not been able to preserve them from perpetuall forgetfulnesse whereas on the other side these holy writings hated of the most part and carelesly regarded of a number have notwithstanding as full a remembrance as they had the first day the Lord gave them unto the Church The Roman Empire for 300 yeeres set it selfe to persecute and extirpate this new doctrine and in all these troubles the Church grew and increased mighily Acts 12. 1. Herod killed JAmes with the sword yet v. 24. the word grew and multiplied The miracles wrought in the confirmation of Scripture differ much from the wonders wrought by the false Prophets Antichrist and Satan himselfe Matth. 24. 24. 2 Thes. 2. 11. Apoc. 13. 13 14. they are neither in number nor greatnesse comparable to these 1. They differ in substance Divine miracles are above and against the force of nature as dividing of the red Sea the standing still of the Sunne the others seem wonderfull to those which are ignorant of the cause of them but are not true miracles simply above the ordinary course of nature but effected by the art and power of Satan or his instruments by naturall causes though unknown to men and many times they are but vaine delusions 2. They differ in the end those true miracles were wrought by the finger of God for the promoting of his glory and mans salvations these to seale up falshood and destroy men confirmed in idolatry and heathenisme 2 Thess. 2. 9. Those were not done in a corner or secretly but openly in the presence of great multitudes nay in the sight of the whole world by the evidence of which an unknown doctrine before contrary to the nature and affections of men was believed Bainham said in the midst of the fire Ye Papists behold ye looke for miracles and here now ye may see a miracle for in this fire I feele no more paine then if I were in a bed of down but it is to me as sweet as a bed of Roses The miracles done by our Saviour Christ and his Apostles receved testimony of their most venemous and bitterest enemies they had 2. The Testimony 1. Of the Church and Saints of God in all ages 2. Of those which were out of the Church 1. Of the Church Both ancient and Judaicall and the present Christian Church 2. Of the members of the Church 1. The Church of the Jewes professed the doctrine and received the bookes of the old Testament and testified of them that they were Divine which invincible constancy remaineth still in the Jewes of these daies who though they be bitter enemies to the Christian Religion doe stiffely maintaine and preserve the Canon of the old Testament pure and uncorrupt even in those places which do evidently confirme the truth of Christian Religion 2. The Christian Church hath also most faithfully preserved the old Canon received from the Jewes and now delivered by the Apostles as a depositum and holy pledge of the Divine will 2. Of the members of the Church the constant testimony which so many worthy Martyrs by their blood have given to the truth Rev. 6.
been an introduction unto him not that his faith rested upon it as a finall stay but that it caused him so farre to respect the word of the Gospell to listen unto it and with a kind of acquisite and humane faith to believe it that he was thereby fitted to a better illumination by force whereof he might more certainly believe it to be of God But that the testimony of one Father in one place in a matter of such consequence should be of that force it is strange We deny not the ministery of the Church as an externall meanes to move us to imbrace the word of God but we deny the authority of the Church to be the principall meanes When we call the Scriptures Canonicall we call them not so passively because they are received into the Canon by men and accepted of but actively because they prescribe a Canon and rule to us The office of the Church in respect of the Scripture stands in foure things 1. To distinguish Canonicall Scripture from that which is not Canonicall although the determination of the Church be not the onely or chiefest cause why the Apocrypha are rejected 2. To be a faithfull keeper of those books which are inspired by God like a notary which keepeth publique writings 3. To publish declare and teach the truth as a cryer with a loud voyce ought to pronounce the Kings edicts but to pretermit adde or alter nothing Matth. 28. 19 20. Acts 8. 35. 1 Tim. 3. 15. This Church here is not that Church which the Papists make to be the Judge of controversies neither the Church representative which is a generall Councell nor the Church virtuall which they imagine to be the Pope but the Church Essentiall the congregation of all faithfull believers the House of God as he calleth it The Apostle here speaks of a pillar not more Architectonico understanding by it some essentiall piece of the building but more forensi such a post or pillar on which Tables and Proclamations use to hang. In old time the Gentiles used to write their Lawes in Tables and so hang them upon pillars of stone that the people might read them as Proclamations are nailed to posts in market Towns The Apostle describing the Church likeneth it to one of these pillars whose use was to shew what hung thereon It is pillar not because it holds up but holds forth the truth 4. To interpret the Scripture by the Scripture Since many things in Scripture are doubtfull and hard to be understood without an Interpreter Acts 8. 31. it doth belong to the Church to expound the same to interpret and give the sence Nehem. 8. 8 9. Luke 24. 27. provided that this exposition be by the Scriptures Some of the Papists say that the Church may condere artioulos fidei facere canonicum quo ad nos and though they talke of Councels and Fathers yet all is as the Pope concludes The testimony and tradition of the Church especially the Primitive Church is necessary to know that the Gospell of Matthew is divine Scripture by an historicall and acquired faith to know this by a divine and infured faith besides the authority of the Church the matter character and contents of every booke and comparing of it with other Scriptures doe serve as an inward cause to produce the said infused faith Ob. We are sent to the Church to determine all controversies 1 Cor. 11. 16. Sol. Controversies are either dogmaticall concerning faith or rituall concerning true order the proposition is about these not the first Secondly from this fundamentall truth that the Scripture is immediately from God the basis indeed of all religion 1 Cor. 15. the wickednesse of the Church of Rome is farther to be condemned which will not suffer the Scriptures to be read in their Churches but in an unknowne tongue nor in private by the common people without speciall leave and certaine cautions from their superiours Of old they would not suffer them to be read at all of late they are forced to give licences to some and they teach them that they should not make the Scripture judge of the doctrine and practice of the Church but the doctrine and practise of the Church must be the interpreter and judge of the meaning of the Scripture that is they must take the Scripture to meane none otherwise whatsoever it seem to say then what is agreeable to that which the Pope doth teach and practice There cannot be a surer signe of a bad cause then that it feares to be tried by the writings which it selfe cannot deny to be written by God for correction for reproofe for instruction in righteousnesse Some Papists are more modest herein as Bellarmine l. 2. de verbo Dei c. 15. Catholica Ecclesia statuit ne passim omnibus concedatur Scripturae lectio some more rigid as Huntly and Hosiua The Papists object the obscursity of Scriptures as an argument to hinder lay-men from reading them and account it a matter of profanation to allow men women and children and all promiscuously the use of the vulgar translation and thinke they will rather be hurt then benefited by them taking occasion of erring from them Hosius urgeth that give not holy things to dogs cast not Pearles before Swine to prove the people must be barred from reading of the Scriptures It is Pope Innocents glosse a beast might not touch the mount a lay-man might not meddle with Scripture Lindan saith nihil noxae inferretur in Ecclesiam salvâ— traditionis fundamento if there were no Bible and another Scriptura citius faciet Haereticum Lutherarum quam Catholicum Because we will have all proved by Scripture and make that the compleat rule for what we believe or doe in all Theologicall matters they call us Scripturarios Scripturemen and atram entarios Theologos and so to carry or read a Bible is matter of scoffe we may stile them in Tertullians phrase Scripturarum Lucifugae Traditionaries Saint Gregory who is blessed in their Church exhorteth a lay-man to the serious study of the Scriptures that thereby he might learne the will of God alledging that the Scripture is the Epistle of God unto his creature Quid est autem Scriptura sacra nisi Epistola omnipotentis Dei ad Creaturam Greg. lib. 4. epist. 40. ad Theodorum medicum Proving further that obscurity of Scripture is so frothy an argument for perswading any devout Christian not to read them that it should rather incite them to greater diligence therein and therefore he elegantly compares the Scripture to a River wherein saith he there are as well shallow fords for Lambs to wade in as depths and gulphs wherein the Elephant may swim Chrysostome held it a thing necessary for all men daily to read the Scriptures Audite quaeso saeculares comparate vobis Biblia animae pharmaca Saint Jerome did exhort divers women thereto and commended
God shall destroy him with the Spirit of his mouth idest verbo suo Beza God hath consecrated the word to this purpose the end of it is not onely to save but destroy being the savor of death to some and it is a fit instrument for such a worke Antichrists strength is in mens consciences onely this will pierce thither Heb. 4. 12. God useth the word for the destruction of Antichrist these waies 1. It discovers him his doctrine his errours 2. It hardens him 3. It condemneth him and passeth sentence against him CHAP. III. 2. The Bookes of Scripture FRom the Divine flowes the Canonicall authority of the Scripture The bookes of Scripture are called Canonicall bookes say some from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is used 2 Cor. 10. 13. Phil. 3. 16. Gal. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marke the double emphasis this notable Canon because they were put into the Canon by the Universall Church acknowledged to be divinely inspired by it and also are made a perfect Canon or rule of all doctrine concerning religion credendorum agendorum of faith and manners of all things which are to be believed or done toward salvation But Cameron thinks it is not termed Canonicall because it is a rule for that booke saith he is called Canonicall which is put into the Catalogue which the ancients called a Canon of those writings which are esteemed Divine Becanus saith they are called Canonicall both because they containe a rule which we ought to follow in faith and manners and because they are put into the Catalogue of Divine bookes The conditions of a Canon are these 1. It must containe truth or be an expresse form and image of truth which is in the divine mind 2. It must be commanded sanctified and confirmed by Divine authority that it may be a Canon to us in the Church These bookes were sanctified either commonly all of both Testaments by the testimony of the Spirit and Church and Canon it selfe or the books of the old Testament were specially and singularly confirmed by word signes and event as the Pentateuch but the Propheticall books and Hagiographa before their carrying into Babylon by extraordinary signe the cloud and vaile in the Temple 1 Kings 8. 10. Levit. 16. 2. and Gods answer by Ephod Urim and Thummim Exod 28. 30. after their carrying away into Babylon by singular testimonies of events The books of the new Testament are confirmed by the Sonne of God revealed in flesh by his sayings and deeds Heb. 1. 2. and by the powerfull ministery of the Apostles by signes vertues and miracles Marke 16. 20. There is a threefold Canon in the Church Divine Ecclesiasticall and False The Divine Canon is that which properly and by itselfe is called the word of God immediately inspired of God into the Prophets and Apostles This according to the divers times of the Church is distinguished into the old and new Testament 2 Cor. 3. 6 14. this is a common division of the sacred Bible among Christians as in the version of Tremelius and Junius Testamenti veteris novi Biblia sacra and the Geneva gives that title to their Bible La Bible qui est toute la Saincte Escriture du viel novean Testament Austin thinkes they are better called Vetus novum Instrumentum Heinsius Grotius vetus novum Foedus vide Grotii Annotat. in libros Evangelii A Covenant is an agreement between two a Testament is the declaration of the will of one It is called in regard of the forme convention and agreement betweene God and man a Covenant in regard of the manner of confirming it a Testament For 1. in a Testament or last will the Testators mind is declared so is the will of God in his word therefore it is called a Testimony often Psal. 19. 119. l 2. Here is a Testator Christ a Legacy eternall life Heires the elect a writing the Scripture Seales the Sacraments 3. Because it is ratified by the death of Christ Heb. 9. 16 17. The Bookes of the old Testament are the holy Scriptures given by God to the Church of the Jewes shewing them what to believe and how God would be worshipped The new Testament containeth the bookes which treate of salvation already exhibited and Christ already come in the flesh All the bookes of the old Testament were written originally in Hebrew because they were committed unto the Hebrews Rom. 3. 2. except what Daniel and Ezra wrote in the Chaldee The Jewish Church receiving them from God kept them and delivered them to posterity Many grave Authours hold that the Hebrew was the first Tongue and mother of all the rest and it may probably be collected from the names of our first parents It was called Hebrew saith Erpenius not from Heber of the posterity of Sem as Josephus Jerome and others thinke when it is manifest that he rather spake Chaldee then Hebrew because Abraham the Patriarke which drew his originall from him was a Chaldean but it was so called saith Erpenius as all the Rabbines Origen and others testifie from the Hebrews which people arose from Canaan It is honoured with the title of the holy Tongue saith the same Erpenius because the most holy God spoke it to his Prophets delivered his holy will written in it to the Church and because it is very probable from the opinion of great men that holy men shall use it with God hereafter in Heaven vide Buxtorfium de Linguae Hebraeae origine Antiquitate Sanctitate There are many Hebraismes also in the new Testament many words and phrases rather used according to the manner of the Hebrews then the Greeks by which it is mauifest that the same Spirit was the Authour of the old and new Testament The knowledge of the Hebrew much conduceth to the learning of those famous Orientall Tongues the Chaldee Syriacke Arabicke and Aethiopicke by reason of the great affinity which they have with their mother The bookes of the old Testament may be divided severall waies in respect of the stile some were written in prose some in verse in respect of time some were written before their being taken captives into Babylon as Samuel Esay Hâ—sea and many others some in the Captivity and some after as Haggai Zachary Malachy The Hebrewes divide the Bible ex instituto Esdrae into three speciall parts 1. The Law the five Bookes of Moses 2. The Prophets 1. The former Joshua Judges two bookes of Samuel and two of the Kings 2. The latter 1. Greater three 2. Lesser twelve 3. The Hagiographa for want of a more speciall name by which title all the rest are understood and they are eleven Our Saviour himselfe mentions this most ancient distinction Luke 24. 44. calling all the rest of the bookes besides the Law and Prophets Psalmes All the Scriptures of the old Testament in other places are comprised in the Law
that time of the writing of the new Testament did speake Syriacke and not Hebrew which language is mixt consisting of Hebrew and Chaldee therefore saith Whitaker it is more probable that Matthew and he which wrote the Epistle to the Hebrewes wrote in Greek because the Greeke tongue was not unknowne to the Jewes which were Hellenists Act. 6. 1. and other Apostles wrote in Greeke which wrote peculiarly to the Jewes as JAmes and Peter Matthaeum Hebraicè scripsisse convenit inter antiquos Citat Irenaeum Origenem Athanasium Epiphanium Chrysostomum Hieronymum Vossius de genere Christi dissertat Scripsit Haebraea lingua quiae praecipuè Judoeorum quos viva voce hactenus docuisset haberet rationem Id. ibid. vide Grotium in libros Evangel It was needfull that the Gospell should be written by many First for the certainty Secondly for the perfection of it Amongst all the Evangelists there is a Generall agreement and a speciall difference they all agree in the maine scope and Subject Christ they differ in the speciall argument and order All describe the life of Christ some more largely some more briefely some more loftily some more plainely yet because all were inspired by the same Spirit they all have equall authority The difference of Evangelists in some smaller matters proveth their consent in the greater to be the voyce of truth for had they conspired all together to have deceived the world they would in all things have more fully agreed The doctrine of the Covenant of grace is more plainly expounded the will of God and way to salvation more plentifully set down in the new Testament then ever it was in the daies of Moses or the Prophets and in these bookes of the new Testament all things are so established as to continue to the end so that we must not looke for any new revelation All these Bookes we receive as Canonicall because they are divine for matter and forme divinely inspired by God sanctified and given to the Church for their direction written by the Apostles or Apostolicall men sweetly consenting with other parts of holy Scripture and with themselves received alwaies by the greatest part of the Church of God They were written after the death of Christ by the direction of the holy Ghost the Apostles by lively voyce first preached because it was needfull that the doctrine of the Gospell should by their preaching as also by signes and wonders be confirmed against the contradictions and cavils of the Jewes and Gentiles and allowed by the assent of believers generally before it was committed to writing that we might be assured of the certainty of those things which were written These bookes are acknowledged Canonicall both by us and the Papists so that touching this matter there is no controversie between us and them The Epistles doubted of by some for a while were first the Epistle to the Hebrews the Epistle of JAmes the second Epistle of Peter the second and third Epistles of John the Epistle of Jude and the Revelation of which I shall treate more when I come to handle the bookes of the new Testament particularly The story of the woman taken in adultery hath met with very much opposition See Gregories preface to his notes upon some passages of Scripture Crojus defends the truth of it Observat. in nov Testam c. 17. Vide Seldeni uxorem Ebraicam c. 11. The inscriptions and titles prefixed before the Epistles are no part of holy Scripture written by the Apostles but added to the Epistles by some others The Subscriptions and Postscrips also of divers bookes are false counterfeit and erroneous not written by the Apostles but added afterward by the Scribes which copied out the Epistles The subscriptions of the latter Epistle to Timothy and also to Titus are supposititious they are neither found in the Syriacke nor in all Greeke copies nor yet in the vulgar Latin translation these additions were made some 100 yeeres after the Apostles The Canonicall Bookes of the new Testament are either Historicall Doctrinall or Propheticall 1. Historicall containing matters of fact the history of 1. Christ exhibited in the foure Evangelists or Gospels as they are stiled by God himselfe Marke 1. 1. Matthew Marke Luke and John so called because they containe a message of joy and gladnesse They all treate of one subject Christ Jesus incarnate most true Historians Luke 1. 2. John 21. 24. 2. His Apostles in the Acts written by Luke thirty yeeres after Christs ascention so termed of the principall subject of the History though the acts of others not Apostles are there recorded Dogmaticall or Doctrinall such as were written by the Apostles for the instruction of the Church of God in faith and manners commonly called Epistles and that by warrant of the Scriptures 1 Thess. 5. 27. 2 Pet. 3. 1. 16. because they were sent to them who had already received and professed the Gospell of God These are 21. written 1. By Paul 1. To whole Churches To the Romans Corinthians Galathians Ephesians Philippians Colossians Thessalonians 1. Gentiles 2. Jewes To the Hebrews 2. To particular persons 1. Timothy 2. Titus 3. Philemon 2. JAmes one 3. Peter two 4. John three 5. Jude one 3. Propheticall wherein under certaine resemblances the state of the Church of Christ till the end of the wolrd from the time of John the Evangelist is most truely and wonderfully described and receiveth its name Apoealyps of the Argument Beza Piscator Calvin Erasmus have doâ—e well on all the new Testament Of the Papists Jansenius hath done well on the harmony of the Lutherans Chemnitus and Gerhard of the Protestants Calvin Maldonate de Dieu Cameron Scultetus and Grotius have done well likewise on the Evangelists Matthew and John were Apostle of the twelve Marke and Luke Evangelists Apostles is a name of office or dignity It notes one sent from another with command in speciall certain famous Ambassadours of Christ. The Evangelists accompanied the Apostles in preaching the Gospell Matthew There was never any in the Church which doubted of its authority Some say he wrote in Hebrew but that is uncertaine as hath been already declared He interprets the Hebrew name Emanuel Chap. 1. 23. and those words Chap. 27. v. 46. therefore it is likely he wrote not in Hebrew for why should one that writeth in Hebrew interpret Hebrew words to such as understand Hebrew and how came this authenticall Copy and Prototype to be lost for it is not now extant How ever the Greeke edition is Authenticall because it came forth when the Apostles were living and was approved by them which the Ancients confirme Of the time when Matthew wrote Authours agree not Eusebius saith that he wrote in the third yeere of Cajus Caesar others say he wrote after Claudius He wrote his Gospell in the fifteenth yeere after Christs ascention saith Nicephorus the 21 saith Irenaeus in the eighth yeere saith Theophylact.
the Reformed Church with one consent admit this Epistle for Canonicall Vide Polani Syntagma I light upon an old Dutch Testament of Luthers Translation saith Wâ—itaker against Raynolds with his preface wherein he writeth that JAmes his Epistle is not so worthy as are the Epistles of St Peter and Paul but in respect of them a strawen Epistle his censure I mislike and himselfe I thinke afterwards seeing these words in a latter edition are left out It is nowhere found in Luthers workes that he called the Epistle of JAmes inanem stramineam Edmund Campian was convicted of falshood about that in England where when he had objected that he could finde no such thing at any time in the Bookes he produced Some in the preface of the German edition say that Luther wrote that it cannot contend in dignity with the Epistles of Paul and Peter but is strawie if it be compared with them Which judgement of Luther we approve not of and it is hence manifest that it was disliked by him because these words are found in no other edition from the yeere 1526. Luthers disciples now hold that it is Canonicall and Apostolicall and they answer the arguments of those that are opposite thereto as we may see in the exposition of that Article concerning the Scripture by that most learned and diligent man John Gerard. Gravitatem ac zelum Apostolicum per omnia prae se fert saith Walther We may reply against the Papists who often object this opinion of Luthers that Cajetan their Cardinall denieth the Epistle to the Hebrews to be Canonicall yea which is far worse he affirmeth that the Authour thereof hath erred not onely in words but in the sence and meaning of the Scriptures Nay Cajetan saith Whitaker rejected JAmes second of Peter and second and third of John and Jude It consists of five Chapters Pareus and Laurentius have done best on it First of Peter This Epistle is called in the Title Catholicall because it is not written to any one person as that of Paul to Timothy Titus and Philemon nor to any one particular Church as those of Paul to the Romans Corintâ—s but to the converted of the Jewes dispersed here and there as appeares by the inscription It consists of five Chapters Gerhard Laurentius Gomarus and Dr Ames have expounded both these Epistles Bifield hath interpreted part of the first Epistle Second of Peter Some in the Primitive Church doubted of its authority and the Syriack hath it not but the Church generally allowed it and many reasons may perswade that it is Apostolicall and was written by Peter 1. Because the Authour of It expresly calleth himselfe Simon Peter the Apostle of Jesus Christ. He wrote it in his old age to confirme them in the doctrine which before he had taught them 2. It s inscription is to the same Jewes that the former viz. dispersed by the Romane Empire and converted to Christ whose Apostle Peter was 3. It shewes an Apostolicall spirit 4. It s stile and composition is agreeable to the former Epistle 5. The Authour of this Epistle witnesseth that he was a Spectator of the transfiguration in the mount Chap. 1. v. 16. now Peter together with JAmes and John were present with Christ. 6. He makes mention of the Former Epistle Chap. 3. v. 1. 7. He cals Paul his deare brother Chap. 3. v. 15. It consists of three Chapters First of John consists of five Chapters Second and third of John They were also in times past doubted of by some as Erasmus Cajetan but there are good reasons to prove them Canonicall 1. Their Authour cals himselfe an Elder so doth Peter 1 Pet. 5. 1. by which name an Ecclesiasticall office is often signified but here age rather now it is manifest that John came to a greater age then the rest of the Apostles 2. The salutation is plainly Apostolicall Grace mercy and peace 3. In sentences and words they agree with the first Epistle 4. The Fathers alledge them for Johns and reckon them among the Canonicall bookes Each of these Epistles is but a Chapter Jude This Epistle also in times past was questioned by some but that it is Apostolicall first the inscription shews the Author expresly cals him a servant of Christ and brother of JAmes 2. The matter it agreeth both for words and sentences with the second of Peter of which it containes as it were a briefe sum and recapitulation That the writer of the Epistle doth not call himselfe an Apostle is of no moment to infringe the authority thereof for the judgement of the writer is free in that case that Title was specially used by Paul and Peter JAmes and John quit the same Title yea Paul in his Epstles to the Philippians Thessalonians and Philemon doth not call himselfe an Apostle and yet those Epistles were never doubted of It is but one Chapter Willet and Mr Perkins have done well upon it Revelation It is called according to the Greeke Apocalyps and according to the Latine Revelation that is a discovery or manifestation of things which before were hidden and secret for the common good of the Church Eusebius l. 3. c. 17. saith Domitian cast John the Evangelist into a fornace of scalding Oyle but when he saw he came forth unhurt he banished him into the Isle Pathmos where he writ this Revelation This booke describeth the state of the Church from the time of John the last of the Apostles untill Christs comming againe and especially the proceedings pride and fall of Babylon the great whore with all the Kingdomes of Antichrist The holy Ghost therefore foreseeing what labour Satan and his instruments would take to weaken and impaire the credit and authority of this above all other Bookes wherein he prevailed so far as some true Churches called the truth and authority of it into question hath backed it with a number of confirmations more then are in any other Booke of Scripture First the Authour of it is set in the forefront or face of it the Revelation of Jesus Christ Chap. 1. vers 1. who professeth himselfe to be the first and the last vers 11. so in the severall Epistles to the Churchs in severall stiles he challengeth them to be his Thus saith he 1. that holdeth the seven starres in his right hand 2. He which is first and last which was dead and is alive 3. Which hath the sharpe two edged Sword 4. Which hath eyes like a flame of fire and his feete like brasse 5. Which hath the seven Spirits of God and the seven starres 6. He who is holy and true who hath the key of David 7. He who is Amen the faithfull and true witnesse the beginning of the creatures of God Secondly the instrument or pen-man his servant John the Evangelist the Apostle the Divine who for the farther and more full authority of it repeateth his
Florentine councell and that of Trent doe approve the said Bookes to be Canonicall as also Augustine and Innocentius To which it may be answered 1. That the Councell of Carthage was but a Provinciall Councell and therefore it cannot binde the whole world Moreover in that Councell there are divers things which the Papists will not endure as in the 26 Canon there is a decree that no Bishop shall be called chiefe or universall Bishop no not the Bishop of Rome how should the Papists binde us with the authority of that Councell with which they will not binde themselves 2. The Latine Fathers judged these bookes fit to be read for example of life and instruction of manners but not for confirmation of faith or establishing any doctrine 3. These Bookes are not Proto Canonicall truely and properly Canonicall inspired by God containing the immediate and unchangeable truth of God sanctified by him and given to the Church to be a perfect rule of sound doctrine and good life but Deutero-canonicall or rather Ecclesiasticall as they are stiled In this sence Augustine and Innocentius are to be taken when they reckon these Bookes among the Canonicall 4. No Councell hath authority to define what Bookes are Canonicall what not seeing Bookes truely Divine receive authority from God himselfe and are to be esteemed of undoubted truth although all the world should barke against them These two Councels are of too late standing to oppose against the other ancient Councels which reject these Bookes The coâ—ncell of Trent was gathered and kept against all Civill and Ecclesiasticall right neither was there any forme of justice observed in it 1. It was not kept in a lawfull place for whereas it was intended against the Protestants and the Germans were the parties accused it ought to have been kept in Germany according to the request exhibited by the body of the States of Germany assembled at Noremberg this equity was not observed the parties accused being called into Italy 2. In that Councell matters were concluded and the sentence passed the adversary not being heard speake nor so much as present for the Protestants might not be admitted to hearing neither could they obtaine to propound their opinion in the Councell muchlesse to avouch it by lawfull reasoning Sleidan fol. 29. and yet were condemned against divine and humane law for they both forbid the condemning of any before he have lawfull liberty granted him to plead for himselfe 3. In that Councell the accuser and Judge were the same for the Pope did accuse the Protestants of heresie he did convocate the Coucell he by his Delegates was President and Moderator in it and so together was Accuser Judge and Witnesse whereas the reformation of the Pope was the thing in question Lastly all Councels ought to be free but in this Protestants might not propound their cause nor defend it neither might any thing be proposed but according to the mind of the Legates or otherwise then they approved no man had any voyce in the Councell but such as were sworne to the Pope nothing was there determined which was not first concluded of at Rome by the Pope in the Colledge of Cardinals and sent from Rome to Trent whereupon this Proverbe arose Spiritum Sanctum Roma pâ—r peram mitti Tridentum The Holy Ghost came to Trent packt up in a Cloke-bag We hope therefore since the Apocrypha are justly rejected out of the Canon that hereafter they will neither have the honour to be bound with our Bibles nor read in our Churches The Apocrypha was never received by the Church of the Israelites before Christ his comming nor of the Apostolicke and Primitive Church for more then 300 yeeres after as both Eusebius out of Origen and the Councell of Laodicea Can. 59. confirmed afterward by the sixth generall councell of Constantinople sheweth for the Greeke Church and St Jerome for the Latine CHAP. VI. Of the Authenticall edition of the Scripture NOw we must enquire which is the Authenticall edition of holy Scriptures it being necessary that this heavenly truth committed to writing should be delivered in some forme of words and in some language which may be understood Lawyers from whom the use of the word Authentique seemeth borrowed doe call those instruments and writings authentique which have a certaine and just authority in themselves A booke or writing is authentique either by divine or humane institution those are by Divine appointment and institution authenticall which have from God sufficient and absolute authority to command and approve themselves worthy credit and faith in as much as God himselfe doth approve thtm by humane institution such writings are held authenticall which by the opinion and sentence of learned men in their severall professions may be esteemed worthy credit and beliefe for themselves and for the truth in them There is a great diversity of editions of holy Scripture all cannot be simply and perpetually authenticall in of and for themselves without reference unto another no more then many draughts of the same Lease or Deed or copy of one pardon can be Some amongst many are authentique whence the others are transcribed yea it cannot be that there should be many but although there may be many counterpanes of the deed yet there is but one or two principall Deeds so amongst this great variety of editions one or more ought to be as principall and authenticall Thrre is a question betwixt the Church of Rome and the reformed Churches about the authentique edition of Scripture they say that the edition of the Bible in Hebrew and Greeke iâ— not authenticall but rather the vulgar Latine We hold that the vulgar Latine is very corrupt and false that the Hebrew for the old Testament and the Greeke for the new is the sincere and authenticall writing of God therefore that all things are to be determined by them and that the other versions are so far to be approved of as they agree with these fountaines The Tridentine Councell thus decreeth that in all sermons readings disputations controversies the vulgar Latine Translation should be taken for authentique before the Hebrew or Greeke and that no man should presume upon any occasion to reject it or to appeale from it When the Councell of Trent saith the vulgar Latine is authenticall it compares it with other Latine Translations not with the Hebrew Muis. Andradius the chiefest of the Divines at the Councell of Trent thinketh that the Councell of Trent did not meane either to condemne the Hebrew truth as he calleth it or to acquit the Latine Translation from all errour when they called it Authenticall but onely that the Latine hath no such errour by which any pestilent opinion in faith and manners may be gathered This saith Rainolds against Hart. ch 6. p. 202. Chamier tomo 1. l. 12. c. 2. The Rhemists in their preface to the new Testament translated by them prolixly
descent into Hell totidem verbis is not in the Scripture yet it may be deduced thence Acts 2. Wee shall now lay downe some propositions or Theoremes about the sufficiency of Scripture 1. In every Age of the Church the Lord hath revealed so much supernaturall truth as was for that age necessary unto salvation his wayes he made knowne to Moses Psal. 103. 7. and his statutes to Israel Deut. 4. 6. Psal. 147. 20. Heb. 1. 1. Therefore that is an erroneous opinion that before the Law written men were saved by the Law of nature and in the time of the Law by the Law of Moses and since in the time of the Gospel by the Word of grace 2. The substance of all things necessary to salvation ever since the fall of Adam hath beene and is one and the same as the true Religion hath beene one and unchangeable 1. The knowledge of God and Christ is the summe of all things necâ—ssary to salvation John 17. 3. Col. 2. 2. but this knowledge was ever necessary Jer 9. 23. Acts 4. 12. the Fathers indeed saw Christ more obscurely and aenigmatically we more clearely distinctly and perspicuously but yet they knew him and believed in him unto salvation as well as wee John 8. 56. 2. The Covenant of grace which God made with man is an everlasting Covenant therein the Lord hath revealed himselfe to be one and unchangeable as in nature so in will Heb. 13. 8. Rom 3. 29. shewing that as God is one in nature truth and constancy and that as well toward the Gentiles as toward the Jewes so hee would justifie both the circumcision and uncircumcision the Jew and the Gentile by one way of Religion that is to say through faith and belief in his Son Jesus Christ. 3. Christ and his Apostles professed and taught no new Religion but the same which the Scriptures of the old Testament did before instruct Matâ—hew 5. 17 John 5. 39. Acts 10 43 Luke 24. 25 26 27 44. 45. Acts 18 28. 17. 7. 26. 22. 28. 23. Rom. 6. 26. Therefore the beleeving Jewes and the converted Gentiles are sâ—iled the children of faithfull Abraham being justified by Faith as Abraham was Whence wee may conclude that before under and after the Law since the fall of Adam there was never but one true Catholick Religion or way to Heaven and happinesse The Word of God being uttered in old time sundry ways was at length made knowne by writing the Lord stirring up and by his holy Spirit inspiring his servants to write his Will and Pleasure So long as there was any truth in any Age necessary to bee more fully and clearly knowne then was already revealed in the Bookes of Moses it pleased God to stir up holy men whom he Divinely inspired and sufficiently furnished to make the Truth knowne unto the Church thus after Moses during the time of the Law the Lord raised up Prophets who opened the perfect way of life unto the Church of the old Testament more clearely then it was before manifested in the Bookes of Moses the time and Age of the Church requiring the same The Church of the Jewes in the severall Ages thereof was sufficiently taught and instructed in all things necessary to salvation by the writings of Mâ—ses and the Prophets which appeares 1. In that our Saviour being asked of one what hee should doe that hee might inherite eternall life answered what is written in the Law and Prophets how Readest thou Luke 10. 25 26. and out of the Scripture hee declared himselfe to be the Saviour of the World foretold and promised Matthew 21. 44. 26. 31. Luke 4 21. 24 25 26 27 44 John 3. 14. 2. The answer of Abraham to the Rich man sending his friends to Moses and the Prophets sheweth that they sufficed to instruct the faithfull Jewes in all things necessary to salvation Luke 16. 29 30. by them they might learne how to obtaine Life and escape Death when hee saith Let them heare them he meaneth them onely as that place is meant Mat. 17. 5. 3. The Jewes themselves acknowledged the sufficiency of those writings to leade them unto life and happinesse John 5. 39. 5. The Prophets did expound the Law of God and speake more plainely precisely and distinctly touching the comming of the Messias then Moses did but the last full and cleare Will of God touching the salvation of man was not manifested by them that was together and at once to be published and taught by the Messias who also at his comming did establish that order in the Church of God which was to continue therein for ever For 1. Christ was ordained of the Father to bee the great Doctor of his Church a Prophet more excellent then the rest that were before him both in respect of his Person Office Manner of receiving his Doctrine and the excellency of the Doctrin which he delivered 2. This was well knowne not onely among the Jewes but also among the Samaritanes in so much that the woman of Samaria could say I know when the Messias is come he will tell us all things John 4. 25. 3. The time wherein God spake unto us by his Sonne is called the last dayes or the last time Heb. 1. 2. 1 Pet. 1. 20. to note that we are not hereafter to expect or looke for any fuller or more cleare Revelation of Divine mysteries then that which was then delivered 4. Christ is called a mediator of the New Testament or the new Covenant Heb. 9. 15. because all things are established by him as they ought to continue for ever for that which is old decayeth and is ready to vanish but that which is new abideth Heb. 8. 13. 5. It pleased the Lord in great wisdome to reveale the Covenant of grace to the Church that she might not despaire but obscurely at the first that she might earnestly long for the coming of that Messiah who was to make known what he had heard and seene of the Father which dispensation was needfull that the grace of God might not be contemned as haply it would have been if God had fully revealed and made knowne his bounty unto man before he had seen his misery and the necessity thereof Our Saviour Christ for substance of doctriâ—e necessary to salvation taught nothing which was not before in some sort contained in the writings of Moses and the Prophets out of whom he confirmed his doctrine but that which was in them more obscurely Enigmatically and briefely he explained more excellently fully and cleerely the Apostles proved their doctrine out of the Books of Moses and the Prophets Act. 17. 11. and 26. 22. Luke 24. 27. Rom. 1. 2. Act. 28. 23. 6. All things necessary in that manner as we have spoken were taught and inspired to the Apostles by our Saviour Christ and there were no new inspirations after their times nor are we to expect further hereafter which we prove 1. By places
of Scripture John 14. 26. he that teacheth all things omitteth nothing Christ said all things to his Apostles as appeares John 15. 15. and 17. 8. John 16. 13. 2. By reasons drawne from thence 1. The plentifull pouring forth of the spirit was deferred till the glorifying of Christ he being glorified it was no longer to be delayed Christ being exalted on the right hand of God obtained the Spirit promised and that was not according to measure and poured the same in such abundance as it could be poured forth and received by men so that was fulfilled which was foretold by Joel 2. 28. Act. 2. 33. John 3. 34. 35. Act. 2. 16 17. 2. The Scripture and the prophesies of the old Testament doe teach and declare that all Divine truth should fully and at once be manifested by the Messias who is the onely Prophet High-Priest and King of his Church there is no other Revelation promised none other needfull besides that which was made by him Esay 11. 9. Act 3. 23. 24. Joel 2. 23. Vide Mercerum in loc therefore the last inspiration was made to the Apostles and none other to be expected The doctrine of the Law and the Prophets did suffice to salvation yet it did send the Fathers to expect somewhat more perfect 1 Pet. 1. 10 but to the preaching of the Gospell nothing is to be added we are not sent to waite for any clearer vision 3. So long as any truth needfull to be known was unrevealed or not plainly taught the Lord did stirre up some Prophet or other to teach the same unto the Church therefore the Lord surceaâ—ng to speake since the publishing of the Gospell of Jesus Christ and the delivery of the same in writing is unto us a manifest token that the whole will of God is now brought to light and that no new Revelation is to be expected Our 7th Proposition is Christ and his Apostles were able to propound and teach by lively voyce that doctrine which pertaines to perfection John 1. 18. and 11. 11. 32. John 8. 26. and the Apostles perfectly taught all things which are or shall be necessary for the Church Act. 20. 27. Gal. 1. 7. 8. 9. The doctrine of repentance and remission of sinnes in the name of Christ doth summarily containe all things necessarily to salvation Act. 5. 31. and 11. 11. but this doctrine the Apostles preached Act. 13. 38. 39. Luke 24. 47. The word of God is not onely Milke for Babes but strong Meat for men of ripe yeares 1 Cor. 3. 1. 2. Heb. 5. 14. and 6. 1. 2. therefore it containeth not onely matter of preparation but of perfection Or 8th Proposition is The sum and substance of that heavenly doctrine which was taught by the Prophets and Apostles was by them committed to writing the Holy Ghost giving them a commandement and guiding their hands therein that they could not erre so that the word preached and written by them is one in substance both in respect of matter which is the will and word of God and inward forme viz. the divine truth immediately inspired though different in the externall forme and manner of delivery Our 9th Proposition is that nothing is necessary to be known of Christians over and above that which is found in the old Testament which is not clearly and evidently contained in the Bookes of the Apostles and Evangelists Our last Proposition is that all things which have beene are or shall be necessary to the salvation of the Church to the end of the world are perfectly contained in the writings of the Prophets and Apostles long since divinely inspired written and published and now received by the Church of God so that now no new Revelation or Tradition beside those inspired published and comprehended in the Scripture are necessary for the salvation of the Church There are 3 opinions 1. Of the Papists who altogether deny it 2. Of the Socinians which would have all things expressely contained in Scripture and if it be not totidem verbis they reject it 3. Of the Orthodoxe who say it containes all things expressely or by consequence The expresse testimonies of Scripture forbidding even Angels to adde any thing to those things which are commanded by the Lord doe prove the perfection of the Scripture Deut. 4. 5. 12. and 12. 32. and 30. 10. and 5. 12 13 14. and 28. 58. Josh. 1. 7 8. Prov. 30. 5. wherefore the Apostle commands that no man presume above that which is written 1. Cor. 4. 6. 2 Tim. 3. 15 16. Divers reasons may be drawn from this famous place to prove the perfection of the Scripture 1. The Apostle teacheth that the Scriptures are able to make a man wise to salvation therefore there needeth no further counsell nor direction thereunto but out of the Scriptures 2 The Scriptures are able to make the man of God that is the Minister of the word perfect and compleat unto every worke of his Ministery whether it be by teaching true doctrine or confuting false by exhorting and setting forward to that which is good or dehorting from that which is evill Paul would not have us thinke that all and every writing viz. of Plato Aristotle is divinely inspired for in the 15. v. he not onely useth the plurall number calling them the holy * writings thereby to note the word of God and not one sentence or Booke but all the sentences and Bookes of the Scripture and also useth the Article which hath force of an universall note therefore the Greeke word the whole Scripture signifieth the whole altogether and not every part severally in this place 2. No one part of holy Scripture is able to make the Minister perfect therefore it must needs be understood of the whole body of holy Scripture wherein this sufficiency is to be found The Ancient Fathers and other Divines have from this place proved the perfection and sufficiency of the Scripture in all things necessary to salvation We doe not reason thus as the Papists charge us it is profitable therefore it is sufficient but because 1. The Scripture is profitable for all these ends viz. to teach sound doctrine to refute false opinions to instruct in holy life and correct ill manners therefore it is sufficient or it is profitable to all those functions of the Ministery that a Minister of the Church may be perfect therefore muchâ—more for the people Argumentum non nititur unica illa voce utilis sed toto sententiae camplexu Chamierus Hitherto of the perfection of the Scripture absolutely considered now followes the sufficiency thereof in opposition to unwritten traditions or verities as the Papists speake Doctor Davenant premiseth these things for the better understanding of the sufficiency of the Scripture 1. We speake of the State of the Church saith he in which God hath ceased to speake to men by the Prophets or Apostles divinely inspired and to lay open new Revelations to his
Church 2. We grant that the Apostâ—es living and preaching and the Canon of the New Testament being not yet sealed their Gospell delivered viva voce was no lesse a rule of faith and worship then the writings of Moses and the Prophets 3. We doe not reject all the traditions of the Church for we embrace certaine Historicall and Ceremoniall ones but we deny that opinions of faith or precepts of worship can be confirmed by unwritten traditions 4. We call that an opinion of faith to speake properly and strictly when a Proposition is revealed by God which exceeds the capacity of nature and is propounded to be beleeved as necessary to be knowne to salvation Fundamentall opinions are those which by a usuall and proper name are called Articles of faith 5. What is not in respect of the matter an Article of saith may be a Proposition to be beleeved with a Theologicall faith if you looke to the manner of revealing as that the Sunne is a great light the Moone a lesse Gen. 1. 16. that Rachel was beautifull Leah bleare-eyed The Papists doe not cease to accuse the Scripture of imperfection and insufficiency as not containing all things necessary to salvation The Councell of Trent sess 4. decret 1. Saith that the truth and discipline is contained in libris scriptis sine scripto traditionibus The Papists generally divide the word of God into the word written and traditions They affirme that there are many things belonging to Christian faith which are neither contained in the Scriptures openly nor secretly This opinion is maintained by the Papists but it was not first invented by them The Jewish Fathers did use the traditions of the Elders and it hath been said of old Marke 7. 5. Matth. 5. 21. for their errours and superstitions yea at length they affirmed firmed that God gave to Moses in mount Sinai the Scripture and the Cabala or a double Law the one written the other unwritten The Tridentine Fathers session 4th doe command Traditions to be received with the same reverend affection and piety with which we embrace the Scripture and because one Bishop in the Councell of Trent refused this he was excluded In the meane space they explaine not what those traditions are which must be so regarded none of them would ever give us a list and Catalogue of those Ordinances which are to be defended by the authority of unwritten traditions not of the word committed to writing onely they affirme in generall whatsoever they teach or doe which is not in the Scripture that it is to be put into the number of Traditions unwritten The cause of it selfe is manifest that at their pleasure they might thrust what they would upon the Church under the name of Traditions Vide Whitak de Script controviae quaest Sexta c. 5. See also Moulins Buckler of Faith p. 51. Lindan the Papist was not ashamed to say that it had been better for the Church if there had been no Scripture at all but onely Traditions For saith he we may doe well enough with Traditions though we had no Scripture but could not doe well enough with Scripture though we had no Traditions Baldwin saith a Testament may be either scriptum or nuncupativum set downe in writing or uttered by word of mouth But a nuncupative Testament or Will made by word of mouth without writing must be proved by solemne witnesses The solemne witnesses of Christs Testament are the Prophets and Apostles Let Papists if they can prove by them that part of the Testament of Christ is unwritten Because our Adversaries doe contend for Traditions not written hotly and zealously against the totall perfection of the Scripture that they might thrust upon us many points by their owne confession not contained in Scripture and usurpe to themselves irrefragable authority in the Church it shall not be amisse largely to consider of this matter And 1. to enquire of the signification of the words Greek and Latine which are translated Tradition and then to come to the matter which is controverted between us and the Papists The Greeke word signifying Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the new Testament is used only in these places Matth. 15. 2. 3. 6. Marke 7. 3. 5. 8. 9. 13. 1 Cor. 11. 2. Gal. 1. 14. Col. 2. 8. 2 Thess. 2. 15. and 3. 6. and in the vulgar Latine is rendred Traditio Matth. 15. 2. 3. 6. Marke 7. 3. 5. 8. 9. 13. Gal. 1. 14. Col. 2. 6. 2 Thess. 2. 15. and 3. 6. and praecepta 1 Cor. 11. 2. Whereto the Rhemists translation which seemeth to be but a bare translation of the vulgar Latine doth wholly agree using the word Tradition every where excepting 1 Cor. 11. 2. where they use the word precepts but set in the margent the word Tradition Arias Montanus in his Interlineall translation doth render it traditio Beza doth commonly expresse it by the word traditio In the English Geneva Bible we translate it by the word instruction tradition calling mens precepts traditions the Apostles doctrine Ordinances or instructions not that we feared the word tradition but because we would not have the simple deceived as though the unwritten verities of the papists were thereby commended or as though we had some honourable conceite of them and what we did herein the signification of the word doth give us free liberty to doe in our last English Translation we use the word tradition as often as the vulgar Latine or the Rhemists have done not that we were driven by feare or shame to alter what was done before but because we would cut off all occasion of carping at our translation though never so unjust First we contend not about the name tradition the word may lawfully be used if the sense affixed thereto be lawfull 2. All traditions unwritten are not simply condemned by us 3. The Apostles delivered by lively voyce many observations dispensable and alterable according to the circumstances of time and persons appertaining to order and comelinesse onely we say that they were not of the substance of Religion that they were not generall concerning all Churches 4. We receive the number and names of the authors of Books Divine and Canonicall as delivered by tradition but the Divine truth of those Books is in it self clear and evident unto us not depending on the Churches authority The Books of Scripture have not their authority quoad nos from the approbation of the Church but winne credit of themselves and yeeld sufficient satisfaction to all men of their divine truth whence we judge the Church that receiveth them to be led by the Spirit of God yet the number authors and integrity of the parts of those Books we receive as delivered by tradition 5. The continued practise of such things as are neither expressely contained in Scripture nor the example of such practise expressely there delivered though the grounds reasons and cause of the necessity of such practise be
Scriptures The Fathers were given too much to allegorizing Cajetane therefore in the Preface of his Commentaries upon the Books of Moses saith that the exposition of the Scripture is not tied by God to the sense of the Fathers therefore he admonisheth his readers not to take it ill if he somtime dissent from the stream of the Fathers 4. The doctrine of the Church must be examined by the Scriptures Act. 17. 11. If Pauls doctrine much more may the decrees of the Pope Church Councels be examined by the Scriptures 5. The interpretation of the Scripture is a gift freely given by God for the edification of the Church Rom. 12. 6. 1 Cor. 12. 10. therefore it is not tied to a certaine kinde of men but common to the faithfull 6. The faithfull are commanded diligently to try and examine every doctrine 1 Thess. 5. 21. 1 John 4. 1. which cannot be altogether done without interpretation 3. What meanes must be used in the interpretation of Scripture The end of the Scripture we heard was to direct the Church to all saving truth The meanes to be used for the attaining of that end by the Minister is diligent Study and humble Prayer by the people attentive reading hearing Prayer and meditating First the teachers must Pray earnestly to God for his spirit to inlighten them Matth. 7. 7. 8 9. Rom. 15. The Scriptures are understood by that spirit that dictated them Secondly The Pastors and teachers of the Church must diligently and painefully study the Scriptures giving themselves to read compare place with place John 5. 39. search the Scriptures it is a metaphore taken from such as search for Gold and Silver Oare in the earth who will search and sift and breake every clod to finde out the Gold Salomon useth the same metaphore Prov. 2. 4. and to this diligence in searching doth the Apostle exhort Timothy 1 Tim. 4. 13. This diligence is often exprest in Scripture in the old Testament by the phrase of meditating in the word Josh. 1. 8. Psal. 1. 2. Thirdly they must labour for a competent knowledge in the originall tongues the Hebrew and Greek in which the Scripture was written that so they may consult with the Hebrew Text in the old and the Greeke in the new Testament and see with their owne not anothers eyes 4. They should likewise be expert in all the liberall Arts especially in Grammer Logicke Rhetoricke generall Philosophy and History All the Treasures of wisedome and knowledge are hid in the Scriptures the treasures of naturall Philosophy in Genesis of Morall Philosophie in Exodus Deuteronomy and Ecclesiastes of the Politicks in the Judicials of Moses and the Proverbs of Solomon of Poetry in the Psalms of History in the Books of Chronicles Judges and Kings the Mathematickes in the dimensions of the Arke of the Temple of the Metaphysicks in the Books of the Prophets and Apocalyps 5. They must consider 1. The severall words 2. The Phrases In the severall words they must consider 1. Whether the word be taken properly or tropically and that they may the better understand the words an inspection 1. Of Lexicons is needfull some of which observed the order of the Alphabet but so as they distinguished betweene the roots and the Derivatives as Pagnine hath done for the Hebrew and Stephanus for the Greek The best Lexicons for understanding the Hebrew Text are Buxtorfe Avenarius Forster Schindler Mercer on Pagnine and Brixianus his arca Noae for the Greeke are Stephanus Budaeus Scapula my owne two I hope may be usefull for understanding both Testaments 2. Of Concordances some much extoll Buxtorfe for the Hebrew Kirchers is a very usefull one both for the Hebrew and the Septuagint Stephanus for the Greeke is the best Cottons Concordance as it is now inlarged by Newman is esteemed the best for the English See Dr. Featlies and Dr. Gouges Prefaces to it commending it and shewing the use of Concordances in generall They must 1. Consider the Text exactly in it selfe the Grammer of it must be sifted the nature of every word by it self and the alteration it admits in diversity of construction 2. The Rhetoricke whether any word leaving the proper signification receiveth a borrowed 3. Above all the Logicke as to know what he proveth and by what 2. Compare paralell places and obscurer with plainer To interprete that place this is my body make use of that other The Bread which we breake is the Communion of the body of Christ because both places are not onely concerning the Eucharist but also one and the same kind 3. Make use of Paraphrases and versions among which the Chaldee and the Septuagint for the Old Testament the Syriacke and the Arabicke for the new excell For the knowledge of the phrase they must proceed the same way and to understand the better both the words and phrases they must diligently consider of the scope and circumstances of the place as the coherence of that which went before with that which followes after and of the matter whereof it doth intreat All expositions ought to agree with the Analogie of faith Rom. 12. 6. Analogie is eitherof faith comprehended in the Doctrine of the Creed L. P. Command Sac. and gathered out of evident places of Scripture or of the Text by the coherence of antecedentia consequentia by the propriety of the phrase 6. The Jewish expositors the Ancient Fathers and other Interpreters Ancient and Moderne Popish and Protestant are usefull for the right understanding of the Scripture if they be read with judgement Not many but a few and those the best commentaries are to be consulted with of the Hebrew Interpretes and Rabbins two were most learned R. David Kimbi and Rabbi Aben Ezra saith Dr. Rainolds The pure Masters of the Hebrewes saith Mayerus in Philologia Sacra are specially Maymonides Rabbi David Kimchi wise Aben Ezra Rabbi Salomon Jarchi although the last two much favour Talmudicall dreames The Cabalists and many of the Rabbines are very fabulous and men in a burning fever cannot dreame of things more ridiculous then some of the Rabbines have seriously written and taught saith Muis against Morinus Vide Spanhem Dub. Evangel parte tertia Dub. 21. Dub 129. Glass Philol. Sac l. 2. partem primam Tract 1. Thalmud liber fabulosissimus Chamier Abarbanel hath done well of the greatest part of the Old Testament Scriptor famosissimus saith Buxtorfe of him in Decalogo Yet he was unknowne it seemes to Mercer and Drusius for neither of them mention him The Jewes say of Rabbi Moses Ben-Maymon that from Moses to Moses there arose not such a Moses He was the first of the Rabbines that ceased to doat Maimonides antiquus celeberrimus inter Judaeos Scriptor Capellus de Literis Ebr. Mr. Gregory stiles him the very learned Maimon The Church of God is much beholding to the Hebrew Rabbines being great helps unto us for understanding
ought to blesse God that is to observe and know his blessednes and for to doe two things to him 1 To applaude it 2 To expresse and acknowledge it In Scripture-phrase to blesse signifieth two things 1 To praise a person for those things which are praise-worthy in him as Gods name is said to be above all blessing and praise Blesse the Lord O my soule and all that is within me blesse his holy Name 2 To wish well to it that my soule may blesse thee before it die pronounce and wish thee blessed We cannot pronounce any blessing upon God nor bestow any benefit upon him He is too excellent to receive any thing by way of promise or performance from us but we must performe these two things viz. wish well to him speake well of him Wish well to him that is acknowledge his exceeding happinesse and will that he may be ever what he is as we know he ever wil be For to wish a thing continue being that is is possible and to wil Gods eternall blessed and glorious being that is one of the most excellent acts of the creature and in doing so we blesse God so much as a creature can blesse him Perfect happinesse is not to be had here but so much happines as can be had here is to be had in him he can give himselfe to those which seeke him in some degrees and then are they in some degrees happy he can give himselfe to them in the highest degree and then they are in the highest degree happy according as he doth communicate himselfe to us more or lesse so are we more or lesse happy 1 We have little mind to wish well to God or rejoyce in his welfare or to acknowledge and speake of it 2 We should stir up our selves to blesse God and say how blessed art thou and blessed by thy Name We should set our minds and our tongues aworke to set forth to our selves and others his exceeding great excellencies When we see and know excellent abilities in any man we cannot but be oft talking with our selves and others of his great worth so we seeing and knowing the infinitenesse of God must be often telling our selves and others what we do know by him thereby to stirre up our selves and others more and more to know him and we must declare before the Lord his goodnesse and his loving kindnesse to the sonnes of men 3 We must learne to seeke happinesse where it is even in God and in his favourable vouchsafing to be ours and to give himselfe to us It is not possible for the creature to be happy and enjoy it selfe unlesse it enjoy the best and greatest good whereof it is capable and which will fully satisfie all the longings and inclinations of it We should 1. see our misery that being alienated from God must needs be miserable till this estrangement be removed 2 Set our selves to get true blessednesse by regaining this union and communion with God the fountaine of all blisse and hate sinne which onely separates between God and us and hinders us from enjoying the Blessed God 3 We should place all our happinesse in him and in him alone for he is not onely the chiefe but the sole happinesse we should use the world but enjoy him Psalm 16. 11. we should use the meanes which may bring blessednesse Psalm 1. 1. Matth. 5. 3 to 12. if we live holily we may looke for happinesse All the promises in the Scripture belong to godly men they shall be blessed here and hereafter who serve God in sincerity We must expect and looke for happinesse onely in our union with and fruition of him Austin alledgeth out of Varro 288 severall opinions of Philosophers concerning felicity Blessednesse is the enjoying of the Soveraigne Good now what that is we must judge by these two Characters it must be 1. Optimum the best otherwise it wil not sistere appetitum give us content we wil be ever longing 2. Maximum the most compleat otherwise it wil not implere appetitum we shall not be satisfied therewith God is Optimus Maximus Happinesse it the summe of all our desires and the ayme of all our endeavours Perfect Blessednesse consisteth in the immediate fruition of the chiefe perfect and al-sufficient good even God himselfe The good to be deâ—ired simply for it selfe is God onely who being the first cause of all things the first essentiall eternall infinite unchangeable and onely good must needs be the chiefe good and therefore the last end intended by man given by God who being not onely desired but enjoyed of necessity must fully satisfie the soule that it can goe no further not onely because the subject is infinite and so the mind can desire to know no more but also because fulnesse of all good that can be wished is to be found in God Therefore our happinesse is compleat and perfect when we enjoy God as an object wherein the powers of the soule are satisfied with everlasting delight This may suffice to have spoken concerning Gods Essence and Attributes by which it appeares that God is farre different both from all faigned Gods and from all creatures The consideration of the Divine persons followeth for in one most simple nature of God there are distinct persons CHAP. XVI Of the Trinity or distinction of Persons in the Divine Essence WE cannot by the light of nature know the mystery of the Trinity nor the incarnation of Jesus Christ. But when by faith we receive this doctrine we may illustrate it by reason The similies which the Schoolmen and other Divines bring drawn from the creature are unequall and unsatisfactory since there can be no proportion between things Finite and Infinite Two resemblances are much used in Scripture the Light and the word The Light which was three daies before the Sunne Gen. 1. and then condensed into that glorious body and ever since diffused throughout the world is all one and the same light So the Father of lights which inhabiteth light which none can approach Jam. 1. 17. and the Sunne of righteousnesse Mal. 4. 2. in whom all the fulnesse of the Godhead dwelleth bodily and the holy Ghost the Spirit of illumination are all one and the same God Again it is the same thing that the mind thinketh and the word signifieth and the voyce uttereth so is the Father as the mind conceiving the Sonne as the word conceived or begotten the holy Ghost as the voice or speech uttered and imparted to all hearers and all one and the same God A studious Father meditating on the mysterie of the Trinity there appeared unto him a child with a shell lading the Sea into a little hole he demanding what the child did I intend said the child to empty the Ocean into this pit It is impossible said the Father as possible said the child as for thee to comprehend this profound mystery in thy shallow capacity The